GOURD, WILD

wild (paqqu`oth sadheh, 2 Kings 4:39): The root paqa`, means "to split" or "burst open," and on this ground these "wild gourds" have been identified with the fruit of the squirting cucumber (Ecballium elaterium). This little gourd, 1 1/2 to 2 inches long, when fully ripe falls suddenly when touched or shaken, the bitter, irritating juice is squirted to a considerable distance, and the seeds are thrown all around. It is exceedingly common in Palestine, and its familiar poisonous properties, as a drastic cathartic, made it unlikely that under any circumstances its fruit could be mistaken for any edible gourd; it is, too, in no way vinelike ("wild vine," 2 Kings 4:39) in appearance; the stem is stiff and upright, and there are no tendrils. The traditional plant, Cucumis prophetarium, which grows in the desert, and has very small "gourds," has nothing really to recommend it. By far the most probable plant is the Colocynth (Citrullus colocynthis), belonging like the last two, to Natural Order, Cucurbitaceae. This view has the support of the Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) It is a vinelike plant which spreads over the ground or attaches itself by its spiral tendrils to other plants. The rounded "gourds" are 3 inches or more in diameter, and contain a pulp intensely bitter and, in any but minute quantities, extremely poisonous.

E. W. G. Masterman

GRAPES, WILD

(be'ushim, Isaiah 5:2, 4): A word closely allied to bo'shah, Job 31:40, translated "cockle" (which see). It implies something noisome or worthless, but no particular fruit.

OLIVE, WILD

Figuratively used in Romans 11:17, 24 for the Gentiles, grafted into "the good olive tree" of Israel.

See OLIVE TREE.

WILD BEAST

wild best:

(1) ziz, only with sadhay, "field," in the expression, ziz sadhay, translated "wild beasts of the field" (Psalm 50:11; Psalm 80:13); compare Targum to Psalm 80:13, ziza', "worm" (BDB); Arabic ziz, "worm."

(2) tsiyim (Isaiah 13:21; Isaiah 34:14 Jeremiah 50:39).

(3) 'iyim (Isaiah 13:21; Isaiah 34:14 Jeremiah 50:39).

(4) chay, "living thing," often translated "wild beast" in English Versions of the Bible (1 Samuel 17:46, etc.).

(5) In Apocrypha (Additions to Esther 16:24, etc.) and the New Testament (Mark 1:13), therion.

(6) Acts 10:12 the King James Version; Acts 11:6, tetrapodon, the Revised Version (British and American) "four-rooted beast."

(1), (2) and (3) are of doubtful etymology, but the context makes it clear in each case that wild beasts of some sort are meant. The Targum ziza', "worm," is possible in Psalm 80:13, though not probable in view of the parallel "boar": "The boar out of the wood doth ravage it, and the wild beasts of the field feed on it," i.e. on the vine (figurative) brought out of Egypt. In Psalm 50:11, however, such an interpretation is out of the question. All the references from 50:8 to 50:13 are to large animals, bullocks, goats, cattle and birds. Vulgate (Jerome's Latin Bible, 390-405 A.D.) and the Septuagint have in 80:13 "wild beast" and in 50:11 "beauty of the field" (translated)!

Tsiyim, doubtfully referred to tsiydh, "drought," occurs in prophecies of the desolation of Babylon in Isaiah 13:21 ("wild beasts of the desert") and Jeremiah 50:39, of Edom in Isaiah 34:14, of Assyria in Isaiah 23:13 ("them that dwell in the wilderness"). It is associated in these passages with names of wild beasts and birds, some of them of very doubtful meaning, such as tannim, 'ochim, 'iyim, se`irim, benoth ya`anah. Wild beasts of some sort are clearly meant, though the kind can only be conjectured. The word occurs in Psalm 74:14 ("the people inhabiting the wilderness") where it is possible to understand "beasts" instead of people. It occurs also in Psalm 72:9 ("they that dwell in the wilderness"), where it seems necessary to understand "men." If the reading stands, it is not easy to reconcile this passage with the others.

'Iyim occurs in Isaiah 13:21 and 34:14 and in Jeremiah 50:39, three of the passages cited for tsiyim. the King James Version referring to 'i, "island," renders "wild beasts of the islands" (Isaiah 13:22). the Revised Version (British and American) has "wolves," margin "howling creatures"; compare Arabic `anwa', "to howl," and ibn-'awa' or wawi, "jackal."

See JACKAL.

Alfred Ely

WILD OX

(re'em): The word "unicorn" occurs in the King James Version in Numbers 23:22; Numbers 24:8 Deuteronomy 33:17 Job 39:9, 10 Psalm 22:21; Psalm 29:6; Psalm 92:10 Isaiah 34:7 (the King James Version margin "rhinoceros"). the Revised Version (British and American) has everywhere "wild-ox" (margin "ox-antelope," Numbers 23:22). The Septuagint has monokeros, "one-horned," except in Isaiah 34:7, where we find hoi hadroi, "the large ones," "the bulky ones." In this passage also the Septuagint has hoi krioi, "the rams," instead of English Versions of the Bible "bullocks." Vulgate (Jerome's Latin Bible, 390-405 A.D.) has rhinoceros in Numbers 23:22; Numbers 24:8 Deuteronomy 33:17 Job 39:9, 10; and unicornis in Psalm 22:21 (21:22); 29:6 (28:6); 92:10 (91:11); Isaiah 34:7.

As stated in the articles on ANTELOPE and CATTLE, re'em and te'o (Deuteronomy 14:5 Isaiah 51:20) may both be the Arabian oryx (Oryx beatrix), of which the common vernacular name means "wild-ox." It may be presumed that "ox-antelope" of Numbers 23:22 the Revised Version margin is meant to indicate this animal, which is swift and fierce, and has a pair of very long, sharp and nearly straight horns. The writer feels, however, that more consideration should be given to the view of Tristram (Natural History of the Bible) that re'em is the urus or aurochs, the primitive Bos taurus, which seems to be depicted in Assyrian monuments and referred to as remu (BDB). The etymology of re'em is uncertain, but the word may be from a root signifying "to rise" or "to be high." At any rate, there is no etymological warrant for the assumption that it was a one-horned creature. The Arabic raim, is used of a light-colored gazelle. The great strength and fierceness implied in most of the references suit the wild-ox better than the oryx. On the other hand, Edom (Isaiah 34:7) was adjacent to the present home of the oryx, while there is no reason to suppose that the wild-ox came nearer than Northern Assyria. There is possibly a reference to the long horns of the oryx in "But my horn hast thou exalted like the horn of the wild-ox" (Psalm 92:10). For te'o, The Septuagint has orux, in Deuteronomy 14:5 (but seutlion hemiephthon, "half-boiled beet" (!) in Isaiah 51:20). Vulgate (Jerome's Latin Bible, 390-405 A.D.) has oryx in both passages. While we admit that both re'em and te'o may be the oryx, it is perhaps best to follow the Revised Version margin, rendering re'em "wild-ox." The rendering of "antelope" (Revised Version) for te'o is defensible, but "oryx" would be better, because the oryx is the only antelope that could possibly be meant, it and the gazelle (tsebhi), already mentioned in Deuteronomy 14:5, being the only antelopes known to occur in Palestine and Arabia. In Isaiah 34:7 it seems to be implied that the re'em might be used in sacrifice.

Figurative: The wild-ox is used as a symbol of the strength of Israel: "He hath as it were the strength of the wild-ox". (Numbers 23:22; Numbers 24:8). In the blessing of the children of Israel by Moses it is said of Joseph:

"And his horns are the horns of the wild-ox:

With them he shall push the peoples all of them,

even the ends of the earth" (Deuteronomy 33:17).

The Psalmist (Psalm 29:5, 6) in describing the power of Yahweh says:

"Yea, Yahweh breaketh in pieces the cedars of Lebanon.

He maketh them also to skip like a calf;

Lebanon and Sirion like a young wild-ox."

Again, in praise for Yahweh's goodness (Psalm 92:10): "But my horn hast thou exalted like the horn of the wildox."

In Job 39:9-12 the subduing and training of the wild-ox are cited among the things beyond man's power and understanding.

See ANTELOPE; CATTLE.

Alfred Ely Day

BULL, WILD

See ANTELOPE; CATTLE.

EXPOSURE, TO WILD BEASTS

eks-po'-zhur.

See PUNISHMENTS.